Friday, August 31, 2007
Thursday, August 30, 2007
The Shaykh also commented on how traditionally a Shaykh was one who had a perfect balance of internal and external knowledge. Today, we have two extremes – any person who knows a few verses of the Quran is referred to as a Shaykh, and on the other hand there are people who lack external knowledge and practice but are also referred to as a Shaykh. The famous sufi and saint, Imam Junaid al Baghdadi (رحمة الله عليه) would say this tariqah of ours is bound by the Book of Allah and by the Sunnah. On the other hand, the Shaykh mentioned that those that deny tasawuff should note that ibn Taimiyah (رحمة الله عليه), whom those that deny internal knowledge often like to quote, said that ‘the miracles of the awliya of the ummah of Rasul (صلى الله عليه وسلم) are true’. Thus, there is a need for a balanced approach – we cannot accept every person to be a wali and also if a tariqah doesn’t restrict itself to the shariah we cannot accept it.
Speaking further about tasawuff, Shaykh Riyadh ul Haq mentioned a Shaykh who once wrote addressing his own nafs. He said ‘Oh Nafs! Tell me, if you imagine yourself to have died and your body was brought before Rasul (صلى الله عليه وسلم), how would he treat you?’. SubhanAllah. This is truly something to reflect over and this is related both to Hadeeth 636 about Uthman bin Maz’un (رضى الله عنه) and also to another incident which is recorded in the ahadeeth. On the one hand, we have the example of the body of Uthman bin Maz’un (رضى الله عنه) in front of the Prophet (صلى الله عليه وسلم) – the details of which were mentioned in the previous lesson i.e. Rasul (صلى الله عليه وسلم) wept profusely and stated how Uthman bin Maz’un (رضى الله عنه) left the dunya in such a state that he did not touch the dunya nor did the dunya touch him. On the other hand, when this Shaykh is addressing his nafs he is referring to the incident where a body was brought before Rasul (صلى الله عليه وسلم) but Rasul (صلى الله عليه وسلم) refused to pray the Jinazah salah for that individual. Rasul (صلى الله عليه وسلم) said ‘You pray janazah over your companion’.
This is truly something for us to think about and reflect upon.
source: Bukhari Dars Blog
Monday, August 27, 2007
Imam Muhammad Ibn Idress Shafi’ee was born in Ghazah, Palestine in the year 150 AH. Imam Shafi’ee was a descendent from the Hashimi family of the Quaraish tribe to which the Holy Prophet (صلى الله عليه وسلم) belonged. His father died around the time of his birth and his mother migrated to Makkah with Imam Shafi’ee when he was 2.years of age.
During his youth he excelled in 2 activities: acquisition of deeni ilm and archery. By the age of 7 Imam Shafi’ee had memorised the Qur’an and at ten years of age he had committed the Mu’atta of Imam Malik to memory.
At the age of 13 with his mother’s permission Imam Shafi’ee departed Makkah arrived in Madinah at the door of Imam Malik.
His uncle, Muhammed Ibn Ali Ibn Shafi’ee
Imam Muhammad ibnul Hassan Shaybanee
Imam Sufyan ibn Uyaynah
Imam Shafi’ee is reported to have written over 150 books.
Imam Shafi’ee was an expert in both Hanafi and Maliki fiqh. From which came about the Shafi’ee fiqh, which was spread by his students.
He is a great role model, for both men and women. Never did he speak a lie, and his hands reached out to the poor generously.
Imam Muhammad said about him: The door of Fiqh was shut to the people, Allah opened it because of Shafi'ee.
He died in Cairo, Egypt, on FRIDAY evening after Maghrib, in RAJAB, 204 A.H. after a short illness at the age of 54 years.
source: Haq Islam
Monday, August 20, 2007
Allah Ta’ala says:
“Be grateful unto Me.”
Rasulullah (saws) said: “If happiness reaches him (the believer), he is grateful.”
THE NATURE OF SHUKR
Accepting that all benefit is from the True Benefactor (Mun’im Haqeeqi), the effect of which is to be happy with the Benefactor and be ever ready to render obedience to Him, is the meaning of Shukr.
The meaning of Shukr envisages:
Acceptance of the fact that all benefit is from Allah, the True Benefactor (Mun’im Haqeeqi). This acceptance induces:
1. Happiness with the Benefactor.
2. Eagerness to execute the commands of the Benefactor and to abstain from his prohibitions. One should consider all benefit, goodness and pleasant conditions as the bounties of Allah and regard these to be in greater measure than what one really deserves. Praise is to be offered to Allah and His bounties should not be employed in evil and sin. His favours should be used in obtaining His Pleasure. This is the true meaning of Shukr.
This conception of Shukr will be comprehended only when one has realized the purpose underlying creation and the functions of the various aspects of creation. For instance, the eye is a ni’mat of Allah Ta’ala. Its shukr is to employ it correctly–to employ it in only lawful avenues, e.g. making tilaawat of the Qur’aan Majeed, acquiring knowledge, studying the wonderful creation of Allah so as to gain lesson and realize the greatness and splendour of Allah Ta’ala, etc. The shukr of the eye further demands that it be restrained from glancing at and viewing objects which Allah Ta’ala has prohibited. Similarly, the ear is a ni’mat. Its shukr is to employ It correctly, e.g. in listening to the thikr of Allah, to such talks which remind one of the Aakhirat, and to prevent it from listening to evil, nonsensical and futile talk.
The tongue is a ni’mat. Its shukr is to employ it in thikr, in expressing hamd, thanaa and shukr of Allah, and to restrain it from complaining in adversity and from all evil generally. It is highly inappropriate and sinful for such a worthless slave as man to complain about any condition which Allah Ta’ala, the True King, has imposed on him. A word of shukr emanating from the tongue is recorded as an act of obedience.
Mere expression of shukr with the tongue unaccompanied by the true state of shukr of the heart is only lip-service. It is essential that along with verbal expression of shukr, the heart should value and honour the ni’mat of The Benefactor. Mere verbal shukr will be like the outer-casing, like the outer-covering which is its external form. The rooh (soul and essence) of shukr is that the honour and appreciation of the Mun’im (Benefactor) and the ni’mat (the bounty) are ingrained in the heart.
The initial stage of shukr is at the intellectual level. In other words, it is the correct understanding of the true meaning of shukr and the realization of the honour of the Benefactor. The final stage of shukr is the manifestation of its effect on one’s body, movements and all states. In short, all the beliefs, acts of worship, mundane acts, moral and social life of the shaakir (the one who is truly grateful to Allah) will be in conformity with the Shariat.
Shukr is acquired by contemplating the bounties of Allah Ta’ala. Every ni’mat is to be related to Him. By degrees such meditation will imbue the Love of Allah in the heart, the result of which will be the attainment of the perfect stage of Shukr.
Source: The Majlis